We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Urang ayeuna keur ngidentifikasi yén salah sahiji kajadian anu dilambangkeun ku tujuh guludug téh nyaéta pagawean Kristus dina ngumpulkeun umat-Na pikeun kadua kalina, anu mimiti dipigawé ku Mantenna dina bulan Juli 2023. Sajarah Millerite ngaidentifikasi yén pagawean ieu dilaksanakeun kalayan peperangan Islam minangka latar tukang tina éta pesen.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Pesen éta nya éta Wahyu Yesus Kristus, anu dibuka segelna pas saméméh masa pangauban ditutup, tapi pesen éta dibawa ku (ditempatkeun dina kontéks) pesen tina cilaka katilu. Dina mangsa anu pisan nalika Gusti ngulinkeun panangan-Na pikeun kadua kalina dina taun 1849, Sister White keur maparin katerangan ngeunaan kaguncangan bangsa-bangsa anu murka, anu mangrupa lambang Islam.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“Dina tanggal 16 Désémber 1848, Gusti maparin ka abdi hiji titingalian ngeunaan kaguncangan kakawasaan-kakawasaan langit. Abdi ningali yén nalika Gusti ngandika ‘langit,’ dina maparin tanda-tanda anu kacatet ku Mateus, Markus, jeung Lukas, Anjeunna nya éta ngandung harti langit, sarta nalika Anjeunna ngandika ‘bumi’ Anjeunna nya éta ngandung harti bumi. Kakawasaan-kakawasaan langit téh nyaéta panonpoé, bulan, jeung béntang-béntang. Maranéhna maréntah di langit. Kakawasaan-kakawasaan bumi téh nyaéta anu maréntah di bumi. Kakawasaan-kakawasaan langit baris diguncang ku sora Allah. Tuluy panonpoé, bulan, jeung béntang-béntang bakal dipindahkeun tina tempat-tempatna. Maranéhna moal sirna, tapi baris diguncang ku sora Allah.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Mega-méga poék datang jeung silih tubruk. Angkasa beulah sarta ngagulung ka tukang; tuluy urang tiasa neuteup ka luhur ngaliwatan rohangan anu kabuka di Orion, ti dinya sumping sora Allah. Kota Suci bakal turun ngaliwatan rohangan anu kabuka éta. Kuring ningali yén kakawasaan-kakawasaan di bumi ayeuna keur diguncang jeung yén kajadian-kajadian datang nurutkeun runtuyan. Perang, jeung béja-béja perang, pedang, kalaparan, jeung pageblug, nyaéta anu pangheulana ngaguncang kakawasaan-kakawasaan di bumi; tuluy sora Allah bakal ngaguncang panonpoé, bulan, jeung béntang-béntang, sarta bumi ieu ogé. Kuring ningali yén guncangan kakawasaan-kakawasaan di Éropa lain, sakumaha diajarkeun ku sawatara jalma, guncangan kakawasaan-kakawasaan langit, tapi éta téh guncangan bangsa-bangsa anu ambek.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Para ahli sajarah negeskeun yén anu ngageunjleungkeun bangsa-bangsa Éropa dina taun 1848 téh nyaéta kagiatan bala tentara Islam, sabab sacara nubuat maranéhna dilambangkeun minangka kakawasaan anu ngamurkaan bangsa-bangsa. Dina kasaksian kahiji ngeunaan Gusti ngulurkan panangan-Na pikeun kadua kalina dina sajarah taun 1840 nepi ka 1844, amanat Tangis Tengah Peuting sumping ka pasamoan kémah di Exeter. Ti dinya nepi ka 22 Oktober 1844 amanat éta nyapu sakuliah basisir wétan Amérika Serikat kawas gelombang pasang anu gedé. Gerakan éta geus ditipikeun ku asupna Kristus kalayan jaya ka Yérusalém, sarta nyaéta hiji kalde anu ngangkut Kristus asup ka Yérusalém.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Pesen ceurik peuting ngagambarkeun sakabéh pesen nubuat tina Wahyu Yesus Kristus, tapi éta Wahyu ditempatkeun dina kontéks Islam tina balahi katilu anu ngageuingkeun amarah bangsa-bangsa, sabab Islam lah anu mawa pesen anu jadi Wahyu Yesus Kristus. Yesus téh Singa tina kaom Yuda, sarta Anjeunna kabeungkeut kana pesen ngeunaan “kalde.”

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Yuda, manehna anu bakal dipuji ku dulur-dulur anjeun; leungeun anjeun bakal nyekel beuheung musuh-musuh anjeun; anak-anak bapa anjeun bakal sujud di hareupeun anjeun. Yuda teh anak singa: ti mangsa buruan, he anak kuring, anjeun geus naek; manehna ngelok handap, ngagolér siga singa, jeung siga singa kolot; saha anu wani ngahudangkeun manehna? Tongkat karajaan moal undur ti Yuda, atawa nu méré hukum ti antara sukuna, nepi ka Silo sumping; jeung ka anjeunna bakal aya panghimpunan bangsa-bangsa. Ngabeungkeut anak kaldina kana tangkal anggur, jeung anak kaldi bikangna kana tangkal anggur pilihan; anjeunna ngumbah pakeanana ku anggur, jeung jubahna ku getih buah anggur: Panonna bakal beureum ku anggur, jeung huntuna bodas ku susu. Kajadian 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ngaliwatan Yuda “panghimpunna jalma” diwujudkeun. Kristus, minangka Yuda, ogé nyaéta “Tangkal Anggur,” sarta “tangkal anggur pilihan” dihijikeun ka “anak kalde.” “Pakéan”-Na dikumbah ku “anggur,” anu nyaéta “getih buah anggur.” Kristus mimiti ngucurkeun getih-Na di Getsemani, waktu Anjeunna ngesang getih, sarta Getsemani hartina “parasan zaitun.” Ti Getsemani nepi ka salib Anjeunna ngucurkeun getih-Na anu mulya pikeun ngahimpun sakumna manusa ka diri-Na.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

Ayeuna nya éta pangadilan ka ieu dunya; ayeuna pangeran ieu dunya bakal dialungkeun ka luar. Jeung Kami, upama Kami diangkat tina bumi, bakal narik sakumna manusa ka Kami. Ieu saur-Na, nandakeun ku maot kumaha Anjeunna bakal pupus. Yohanes 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Pagawéan Kristus dina narik sakumna manusa ka Anjeunna téh mangrupa prosés dua léngkah, sabab Anjeunna mimitina ngumpulkeun “jalma-jalma buangan ti Israél,” tuluy ngagunakeun maranéhna minangka panji pikeun narik domba-domba-Na anu séjén.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Kami teh pangangon nu hade, sarta nyaho ka domba-domba Kami, jeung ku domba-domba Kami dipikawanoh. Sakumaha Rama nyaho ka Kami, kitu deui Kami nyaho ka Rama; sarta Kami maparin nyawa Kami pikeun domba-domba. Jeung aya deui domba-domba Kami nu lain tina kandang ieu: maranéhna ogé kudu ku Kami dibawa, sarta maranéhna bakal ngadéngé sora Kami; tuluy bakal aya hiji kandang, jeung hiji pangangon. Yohanes 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Sarébu opat puluh opat rébu téh nyaéta “domba-domba” anu wanoh ka Anjeunna. “Domba-domba séjén” téh nyaéta kawanan-Na anu kaluar ti Babul nalika maranéhna ningali jeung ngadéngé panji. Saméméh Anjeunna ngangkat panji-Na, anu nyaéta domba-domba-Na, Anjeunna mimitina ngumpulkeun maranéhna pikeun kadua kalina. Galur sajarah suci éta sajajar jeung ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas, ku kituna sajajar jeung sajarah nu disumputkeun dina ayat opat puluh. Éta ngawakilan galur tanduk Protestan anu sajati anu ngajalankeun dina sajarah tanduk Protestan nu murtad, tanduk Républikan nu murtad, jeung datangna palacuran Tirus, pas saméméh hukum Minggu dina ayat opat puluh hiji. Galur tanduk Protestan anu sajati ngawakilan boh sajarahna boh ogé pesenna, tempat sarébu opat puluh opat rébu diségél.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Urang buangan Israil” ngalambangkeun hiji golongan anu patukang tonggong jeung “jamaah anu nyindiran”, sakumaha ku Yermia diidéntifikasi, atawa sakumaha “sinagoga Sétan” anu ku Yohanes diidéntifikasi dina Wahyu pasal dua jeung tilu, tempat gareja Smirna jeung Filadéfia dipapatahan. Urang Filadéfia ngalambangkeun “saratus opat puluh opat rébu” dina Wahyu pasal tujuh, sarta Smirna téh “jalma réa anu kacida lobana” dina pasal anu sarua, anu teu kaetang jumlahna. Dua golongan jalma nu ditebus dina poé-poé panungtungan keur aya dina pasaliaan jeung jalma-jalma anu ngabohong, anu aya dina sinagoga Sétan, sarta ngaku yén maranéhna téh umat Allah, sabab maranéhna nyebut dirina urang Yahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Garis tanduk Protestan anu sajati ngandung pasulayan anu aya antara maranéhna jeung bangsa perjangjian baheula anu harita keur dipaliwat. Dina sajarah anu sarua, jalma-jalma satia ogé aya dina pasulayan jeung garis Protestanisme murtad jeung Katolik. Tilu entitas agama éta ngawakilan naga, sato galak, jeung nabi palsu dina tingkat mikro di jero garis tanduk Protestan anu sajati.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Kuring ningali yén gareja ngan dina ngaran wungkul jeung Adventis ngan dina ngaran wungkul, saperti Yudas, bakal ngahianat urang ka kaum Katolik pikeun meunangkeun pangaruh maranéhna sangkan datang ngalawan bebeneran. Harita para suci bakal jadi hiji umat anu teu kasohor, saeutik dipikawanoh ku kaum Katolik; tapi gareja-gareja jeung Adventis ngan dina ngaran wungkul anu nyaho kana iman jeung kabiasaan urang (lantaran maranéhna ngabencian urang ku sabab poé Sabat, sabab maranéhna teu bisa ngabantah éta) bakal ngahianat para suci sarta ngalaporkeun maranéhna ka kaum Katolik minangka jalma-jalma anu teu ngindung kana lembaga-lembaga rahayat; nyaéta, yén maranéhna ngajaga poé Sabat jeung henteu ngindung kana poé Minggu.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Urang geus kungsi ngabahas petikan ieu saméméhna, sarta dina ngalakukeun éta urang nangtukeun yén ungkara “gereja nominal” jeung ungkara “Adventis nominal” bakal miboga harti jeung panerapan anu béda dina mangsa Sister White nyerat kecap-kecap éta. Sanajan kitu, para nabi nyarios leuwih pikeun poe-poe panungtungan tibatan pikeun sajarah maranéhna sorangan, ku kituna dina petikan ieu gereja nominal dina poe-poe panungtungan téh nyaéta Protestantisme murtad. Kecap “nominal” hartina “ngan dina ngaran wungkul”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Garéja anu disebut Protestan eureun ngaprotes Roma dina taun 1844, nalika maranéhna muru ngalawan asup ka Tempat Nu Maha Suci ku iman, tempat maranéhna saenyana tiasa ngakuan yén Sabat poé katujuh téh poé ibadah anu leres. Sabalikna, maranéhna tetep nahan pangibadah ka panonpoé, anu mangrupakeun tanda Katolik. Mustahil pikeun “ngaprotes” Roma, anu hiji-hijina harti tina kecap “Protestan,” lamun anjeun geus narima lambang kakawasaanana, anu ku garéja Roma geus sababaraha kali diidentipikasi minangka kakawasaanana pikeun ngarobah poé ibadah dina Kitab Suci tina Sabat poé katujuh jadi Minggu.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Adventis nominal” nyaéta jalma-jalma anu ngaku yén dirina téh Adventis Poé Katujuh, tapi maranéhna ogé diidentipikasi minangka Yudas, anu jadi lambang saurang murid anu geus ngahianat pangakuanana. Garéja Adventis Poé Katujuh anu nominal bakal ngéwa ka “jalma-jalma suci,” sarta jalma-jalma suci éta teras “bakal” jadi “jalma-jalma anu teu kasohor.” Maranéhna ngéwa ka jalma-jalma suci anu teu kasohor éta, “ku sabab poé Sabat,” nyaéta bebeneran anu teu sanggup ku maranéhna “dibantah.” Bebeneran Sabat dina sajarah Sister White nyaéta Sabat poé katujuh, tapi éta ngagambarkeun bebeneran Sabat dina poé-poé panungtungan, anu teu bisa dibantah, sarta éta téh doktrin anu mimiti ditolak ku Adventisme Laodikea Adventis Poé Katujuh dina pemberontakan maranéhna taun 1863. Doktrin éta nyaéta bebeneran dasar anu pangheulana kapanggih ku William Miller, sarta éta ngawakilan bebeneran-bebeneran dasar Adventisme anu ku Adventis nominal ditolak pikeun dijalankeun, sakumaha digambarkeun ku jalan-jalan baheula dina kitab Yermia. Bebeneran Sabat éta nyaéta “tujuh kali,” dina Imamat dua puluh genep.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Galur Protestanisme sajati anu kagambarkeun ku Filadelfia jeung Smirna dihianatan ku maranéhna anu dilambangkeun minangka Yudas. Yudas sapuk pikeun ngahianat Yesus tilu kali, ku kituna nandakeun hiji panghianatan anu maju laun-laun anu miheulaan sarta puncakna aya dina salib. Ayat genep welas tina Daniel sabelas ngagambarkeun hukum Minggu, anu geus dilambangkeun ku salib. Ku sabab éta, dina ayat-ayat anu ngantarkeun kana hukum Minggu dina ayat genep welas, anu ogé sarua jeung hukum Minggu dina ayat opat puluh hiji, hiji panghianatan tilu léngkah ditimpakeun ka para suci dina poé-poé panungtung. Panghianatan éta lumangsung salila mangsa nalika Gusti keur ngumpulkeun panji-Na dina poé-poé panungtung pikeun kadua kalina.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

Jeung dina poé éta bakal aya hiji akar ti Isai, anu baris nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa sanés bakal néangan: sarta pangreureuhan-Na bakal mulya. Jeung bakal kajadian dina poé éta, yén Pangeran bakal ngulinkeun deui panangan-Na pikeun kadua kalina, pikeun ngarebut deui sesa umat-Na anu masih kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Anjeunna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma Israél anu kalungsur, jeung ngahijikeun deui jalma-jalma Yuda anu paburencay ti opat juru bumi. Dengki Epraim ogé bakal sirna, sarta musuh-musuh Yuda bakal dipupus: Epraim moal dengki ka Yuda, jeung Yuda moal ngaganggu Epraim. Tapi maranéhna bakal ngapung ka taktak urang Pelisti ka kulon; babarengan maranéhna bakal ngarampas jalma-jalma ti wetan; maranéhna bakal nimpakeun panangan maranéhna ka Edom jeung Moab; sarta urang Amon bakal nurut ka maranéhna. Yesaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yesaya nétélakeun kaayaan sajarah pikeun ieu petikan dina ayat kasapuluh, ku ungkara “dina poe eta.” Ku kituna, “poe” éta geus diidéntifikasi dina ayat-ayat nu miheulaan ayat kasapuluh. Lamun urang maluruh ieu carita nubuat husus ka tukang nepi ka hiji rujukan anu ngamungkinkeun urang nangtukeun iraha “poe eta” téh, urang nepi ka ayat kahiji tina pasal sapuluh.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Cilaka ka maranéh anu netepkeun katangtuan-katangtuan anu teu adil, jeung anu nyerat kasangsaraan anu geus maranéhna parentahkeun. Yesaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sadérék White netepkeun yén “katetepan anu teu adil” dina ieu ayat téh nyaéta hukum Minggu anu moal lila deui bakal datang:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

“Hiji Sabat brahala geus diadegkeun, sakumaha arca emas diadegkeun di tanah datar Dura. Jeung sakumaha Nebukadnesar, raja Babul, ngaluarkeun parentah yén sakur anu henteu sujud jeung nyembah ka ieu arca kudu dipaéhan, kitu deui hiji proklamasi bakal dijieun yén sakur anu henteu ngahormat ka lembaga poé Minggu bakal dihukum ku panjara jeung pati. Ku kituna Sabat PANGERAN diinjak-injak. Tapi PANGERAN geus ngadawuh, ‘Cilaka pikeun maranéhanana anu netepkeun katangtuan-katangtuan anu teu adil, jeung nyerat kasangsaraan anu geus maranéhanana tangtukeun’ [Yesaya 10:1]. [Sepanya 1:14–18]” Manuscript Releases, jilid 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Kontéks Pangeran ngumpulkeun umat-Na pikeun kadua kalina ditempatkeun dina sajarah krisis hukum Minggu anu keur ngadeukeutan, sabab dina ayat dua welas pasal sapuluh, Yesaya nyarioskeun ngeunaan Pangeran ngaréngsékeun hiji pagawéan di antara umat-Na saméméh Anjeunna mawa pangadilan eksekutif-Na dina katetepan anu teu bener, nyaéta hukum Minggu.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Ku sabab éta bakal kajadian, yén lamun Pangeran geus ngalaksanakeun sakabéh padamelan-Na di Gunung Sion jeung di Yerusalem, Kami bakal ngahukum buah tina haté nu sombong raja Asyur, jeung kamulyaan tina panon-na nu luhur. Yesaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“padamelan ka Sion jeung ka Yerusalem”, anu “dipigawe” ku Gusti saméméh dimimitian hukuman kana kapapaan dina hukum Minggu, nyaéta pamasangan meterai ka saratus opat puluh opat rébu. Dina Yehezkiel pasal salapan, jalma anu mawa tempat tinta panulis ngaliwatan Yerusalem bari nempatkeun tanda ka jalma-jalma anu “ngarénjag jeung ceurik ku sabab kaijian-kaijian anu dipigawe di éta nagri” jeung di jero garéja. Éta padamelan ngawengku ogé prosés Gusti ngumpulkeun deui jalma-jalma buangan Israil pikeun kadua kalina. Anjeunna ngumpulkeun maranéhna ti opat juru bumi, sarta “opat juru bumi” dilambangkeun ku dalapan wewengkon géografis. Dalapan téh lambang prosés pangudagan tina gambar sato galak, ku kituna netelakeun yén pangumpulan pamungkas jalma-jalma anu baris jadi panji lumangsung dina mangsa nalika ujian gambar sato galak keur dilaksanakeun di bumi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Kahijian anu dilambangkeun ku “Epraim” anu “teu sirik ka Yuda, jeung Yuda” anu “teu ngaganggu Epraim,” lumangsung nalika musuh-musuh Yuda dipupus. Dina harti nubuatan, umat perjangjian baheula, anu dilambangkeun ku Yudas, atawa sinagoga Iblis, atawa kumpulan jalma-jalma nu nganyenyeri, atawa kaum Protestan dina sajarah Millerite, atawa urang Yahudi dina sajarah Kristus, “dipupus” dina kuciwa anu kahiji. Nalika Yeremia ngalambangkeun sajarah éta pisan, anjeunna diparéntahkeun yén manéhna moal kungsi bisa balik deui ka kumpulan jalma-jalma nu nganyenyeri, sanajan maranéhna bisa balik ka anjeunna lamun maranéhna milih pikeun tobat.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Ti tanggal 18 Juli 2020 nepi ka hukum Minggu, Gusti ngumpulkeun umat-Na poé-poé panungtungan pikeun kadua kalina. Anjeunna ngumpulkeun maranéhna ti sakuliah dunya, dina mangsa nalika Anjeunna keur ngarampungkeun sakabéh pagawéan-Na ka Yuda jeung Yerusalem. Dina mangsa pamasangan segel éta, umat Allah dina poé-poé panungtungan bakal teu kasohor, tapi sanajan kitu bakal nyanghareupan hiji pasatuan tilu rupa anu ngalawan pagawéan maranéhna.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katolikisme mangrupa sato tina persatuan tilu rangkep, sarta salah sahiji putrina nyaéta golongan anu ku Sister White diidéntifikasi minangka gareja nominal. Maranéhna ngawakilan nabi palsu. Adventis Laodikia nominal, anu dilambangkeun ku Yudas, dina gambaran ieu nyaéta naga. Pemberontakan taun 1863 ditipikeun ku pemberontakan Israél kuna di Kades anu kahiji, nalika maranéhna milih nolak amanat Yosua jeung Kaleb sarta balik deui ka Mesir. Mesir mangrupakeun lambang naga.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Eh anak manusa, adangkeun beungeut maneh ngalawan ka Firaun raja Mesir, sarta bernubuatlah ngalawan ka manéhna, jeung ngalawan sakuliah Mesir: Ucapkeun, sarta pok nyarios, Kieu timbalan PANGERAN ALLAH; Tenjo, Kami ngalawan ka maneh, Firaun raja Mesir, naga gedé anu ngagoler di tengah walungan-walunganna, anu geus nyarios, Walungan kuring téh milik kuring sorangan, sarta kuring anu nyieunna pikeun diri sorangan. Yehezkiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Pemberontakan di Kadesh ngawakilan ujian kasapuluh dina hiji prosés pangujian anu ngabalukarkeun panolakan jeung pupusna umat pilihan anu geus dibawa kaluar ti Mesir, sarta ngalambangkeun ujian panungtungan tina hiji prosés pangujian anu ditumpangkeun ka Adventisme Millerite Filadelfia dina 22 Oktober 1844 sarta ditutup ku pemberontakan taun 1863. Dina pisan tungtung sajarah Israil baheula, urang Yahudi “ngagorowok, ‘Singkirkeun anjeunna, singkirkeun anjeunna, salibkeun anjeunna’. Pilatus ngadawuh ka maranéhna, ‘Naha Kami kudu nyalibkeun Raja maranéh?’ Imam-imam kapala ngawalon, ‘Kami teu boga raja iwal ti Kaisar.’” Dina pemberontakan kahiji jeung pemberontakan panungtungan, umat perjangjian anu baheula milih ngaidéntifikasi hiji lambang naga (Mesir jeung Roma kapir) minangka rajana.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Dina tanggal 18 Juli 2020, “para lawan Yuda” parantos “dipupus,” sarta Bait Allahna saratus opat puluh opat rébu parantos didirikeun. Anu kari ngan ukur supaya bait éta disucikeun, saméméh Utusan Perjangjian ngadadak sumping ka Bait-Na. Bait sajarah Millerite diadegkeun salila opat puluh genep taun, ti 1798 nepi ka 1844. Dina kuciwa kahiji tanggal 19 April 1844, kaum Protestan dipupus sarta jadi bagian tina sinagoga Iblis, pasamuan para panyindiran, hiji putri Roma. Ti harita nepi ka 22 Oktober 1844, lumangsung hiji prosés panyucian saméméh jalma-jalma satia nuturkeun Kristus asup ka Tempat Maha Suci, supaya Anjeunna tiasa ngalaksanakeun pagawean ngahijikeun Kaallahan-Na jeung kamanusaan maranéhna.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Sajarah tanduk Protestan anu sajati, anu dikumpulkeun deui pikeun kadua kalina pas saméméh kaluarna dekrit anu teu bener, sangkan maranéhna jadi panji anu dipaké ku Allah pikeun nyaur domba-domba-Na anu séjén kaluar ti Babilon, lumangsung dina mangsa anu sarua nalika tanduk Républik jeung Protestan anu murtad keur ngahiji, ngalakukeun cabul rohani, ku kituna jadi hiji daging, atawa hiji bait, nyaéta gambar sato galak. Bait Allah dina waktu anu sarua keur ngawangun gambar Kristus.

We will continue this study in the next article.

Urang bakal neruskeun ieu palajaran dina tulisan salajengna.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Ieu firman anu sumping ka Yermia ti PANGERAN, saur-Na, “Ngadeglah di gapura Bait PANGERAN, sarta proclaimkeun di dinya ieu firman, jeung ucapkeun, ‘Dangukeun firman PANGERAN, eh sakumna urang Yuda, anu asup ngaliwatan gapura-gapura ieu pikeun nyembah ka PANGERAN. Kieu timbalan PANGERAN, Nu Maha Kawasa, Allah Israil: Benerkeun jalan-jalan maranéh jeung lampah-lampah maranéh, mangka Kami bakal ngantep maranéh cicing di ieu tempat. Ulah percaya kana kecap-kecap bohong, anu pokna: “Bait PANGERAN, Bait PANGERAN, Bait PANGERAN, ieu!” Sabab lamun enya maranéh estu-estuna ngabenerkeun jalan-jalan maranéh jeung lampah-lampah maranéh; lamun maranéh estu-estuna ngalaksanakeun kaadilan antara hiji jalma jeung sasamana; lamun maranéh henteu nindes urang asing, nu teu boga bapa, jeung randa, sarta henteu ngocorkeun getih anu taya kalepatan di ieu tempat, sarta henteu nuturkeun allah-allah séjén nepi ka mawa cilaka ka maranéh sorangan: mangka Kami bakal ngantep maranéh cicing di ieu tempat, di tanah anu ku Kami geus dipasrahkeun ka karuhun-karuhun maranéh, salalanggengna. Tenjo, maranéh percaya kana kecap-kecap bohong, anu moal aya mangpaatna. Naha maranéh rék maling, maehan, jinah, sumpah bohong, ngukus menyan pikeun Baal, sarta nuturkeun allah-allah séjén anu ku maranéh henteu dipikawanoh; tuluy datang jeung nangtung di hareupeun Kami di ieu Bait, anu disebat ku Asma Kami, sarta nyebut, “Kami geus dileupaskeun,” supaya maranéh bisa ngalakukeun sakabéh kalakuan keji ieu? Naha ieu Bait, anu disebat ku Asma Kami, geus jadi guha garong dina panon maranéh? Tenjo, Kami sorangan geus ningali éta,’ timbalan PANGERAN.”

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Tapi ayeuna maraneh sing indit ka tempat Kami anu aya di Silo, tempat Kami netepkeun nami Kami ti baheula kénéh, sarta tingal naon anu ku Kami geus dipigawé ka dinya lantaran kajahatan umat Kami, Israél. Jeung ayeuna, ku sabab maraneh geus ngalakonan sakabéh kalakuan ieu, timbalan PANGERAN, sanajan Kami geus ngandika ka maraneh, ngadadak hudang isuk-isuk sarta nyarita, tapi maraneh henteu ngadéngé; jeung Kami geus nyaur maraneh, tapi maraneh henteu ngawalon; ku sabab éta, ka ieu Bait, anu disebat ku nami Kami, anu ku maraneh dipercanten, jeung ka tempat anu ku Kami dipaparin ka maraneh jeung ka karuhun maraneh, Ku Kami bakal dipigawé saperti anu geus dipigawé ka Silo. Jeung maraneh bakal dipiceun ku Kami ti payuneun Kami, sakumaha ku Kami geus dipiceun sakabéh dulur maraneh, nyaéta sakumna turunan Éfraim. Ku sabab éta, ulah maneh neneda pikeun ieu bangsa, ulah ngangkat sasambat atawa doa pikeun maranéhna, sarta ulah nyuhunkeun pangantaraan ka Kami; sabab Kami moal ngadéngé ka maneh. Naha maneh henteu ningali naon anu maranéhna lakukeun di kota-kota Yuda jeung di jalan-jalan Yérusalém? Yermia 7:1–17.